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object:1.54 - Types of Animal Sacrament
book class:The Golden Bough
author class:James George Frazer
subject class:Occultism
class:chapter


LIV. Types of Animal Sacrament



1. The Egyptian and the Aino Types of Sacrament

WE are now perhaps in a position to understand the ambiguous
behaviour of the Aino and Gilyaks towards the bear. It has been
shown that the sharp line of demarcation which we draw between
mankind and the lower animals does not exist for the savage. To him
many of the other animals appear as his equals or even his
superiors, not merely in brute force but in intelligence; and if
choice or necessity leads him to take their lives, he feels bound,
out of regard to his own safety, to do it in a way which will be as
inoffensive as possible not merely to the living animal, but to its
departed spirit and to all the other animals of the same species,
which would resent an affront put upon one of their kind much as a
tribe of savages would revenge an injury or insult offered to a
tribesman. We have seen that among the many devices by which the
savage seeks to atone for the wrong done by him to his animal
victims one is to show marked deference to a few chosen individuals
of the species, for such behaviour is apparently regarded as
entitling him to exterminate with impunity all the rest of the
species upon which he can lay hands. This principle perhaps explains
the attitude, at first sight puzzling and contradictory, of the Aino
towards the bear. The flesh and skin of the bear regularly afford
them food and clothing; but since the bear is an intelligent and
powerful animal, it is necessary to offer some satisfaction or
atonement to the bear species for the loss which it sustains in the
death of so many of its members. This satisfaction or atonement is
made by rearing young bears, treating them, so long as they live,
with respect, and killing them with extraordinary marks of sorrow
and devotion. So the other bears are appeased, and do not resent the
slaughter of their kind by attacking the slayers or deserting the
country, which would deprive the Aino of one of their means of
subsistence.

Thus the primitive worship of animals conforms to two types, which
are in some respects the converse of each other. On the one hand,
animals are worshipped, and are therefore neither killed nor eaten.
On the other hand, animals are worshipped because they are
habitually killed and eaten. In both types of worship the animal is
revered on account of some benefit, positive or negative, which the
savage hopes to receive from it. In the former worship the benefit
comes either in the positive shape of protection, advice, and help
which the animal affords the man, or in the negative shape of
abstinence from injuries which it is in the power of the animal to
inflict. In the latter worship the benefit takes the material form
of the animal's flesh and skin. The two types of worship are in some
measure antithetical: in the one, the animal is not eaten because it
is revered; in the other, it is revered because it is eaten. But
both may be practised by the same people, as we see in the case of
the North American Indians, who, while they apparently revere and
spare their totem animals, also revere the animals and fish upon
which they subsist. The aborigines of Australia have totemism in the
most primitive form known to us; but there is no clear evidence that
they attempt, like the North American Indians, to conciliate the
animals which they kill and eat. The means which the Australians
adopt to secure a plentiful supply of game appear to be primarily
based, not on conciliation, but on sympathetic magic, a principle to
which the North American Indians also resort for the same purpose.
Hence, as the Australians undoubtedly represent a ruder and earlier
stage of human progress than the American Indians, it would seem
that before hunters think of worshipping the game as a means of
ensuring an abundant supply of it, they seek to attain the same end
by sympathetic magic. This, again, would show--what there is good
reason for believing--that sympathetic magic is one of the earliest
means by which man endeavours to adapt the agencies of nature to his
needs.

Corresponding to the two distinct types of animal worship, there are
two distinct types of the custom of killing the animal god. On the
one hand, when the revered animal is habitually spared, it is
nevertheless killed--and sometimes eaten--on rare and solemn
occasions. Examples of this custom have been already given and an
explanation of them offered. On the other hand, when the revered
animal is habitually killed, the slaughter of any one of the species
involves the killing of the god, and is atoned for on the spot by
apologies and sacrifices, especially when the animal is a powerful
and dangerous one; and, in addition to this ordinary and everyday
atonement, there is a special annual atonement, at which a select
individual of the species is slain with extraordinary marks of
respect and devotion. Clearly the two types of sacramental
killing--the Egyptian and the Aino types, as we may call them for
distinction--are liable to be confounded by an observer; and, before
we can say to which type any particular example belongs, it is
necessary to ascertain whether the animal sacramentally slain
belongs to a species which is habitually spared, or to one which is
habitually killed by the tribe. In the former case the example
belongs to the Egyptian type of sacrament, in the latter to the Aino
type.

The practice of pastoral tribes appears to furnish examples of both
types of sacrament. "Pastoral tribes," says Adolf Bastian, "being
sometimes obliged to sell their herds to strangers who may handle
the bones disrespectfully, seek to avert the danger which such a
sacrilege would entail by consecrating one of the herd as an object
of worship, eating it sacramentally in the family circle with closed
doors, and afterwards treating the bones with all the ceremonious
respect which, strictly speaking, should be accorded to every head
of cattle, but which, being punctually paid to the representative
animal, is deemed to be paid to all. Such family meals are found
among various peoples, especially those of the Caucasus. When
amongst the Abchases the shepherds in spring eat their common meal
with their loins girt and their staves in their hands, this may be
looked upon both as a sacrament and as an oath of mutual help and
support. For the strongest of all oaths is that which is accompanied
with the eating of a sacred substance, since the perjured person
cannot possibly escape the avenging god whom he has taken into his
body and assimilated." This kind of sacrament is of the Aino or
expiatory type, since it is meant to atone to the species for the
possible ill-usage of individuals. An expiation, similar in
principle but different in details, is offered by the Kalmucks to
the sheep, whose flesh is one of their staple foods. Rich Kalmucks
are in the habit of consecrating a white ram under the title of "the
ram of heaven" or "the ram of the spirit." The animal is never shorn
and never sold; but when it grows old and its owner wishes to
consecrate a new one, the old ram must be killed and eaten at a
feast to which the neighbours are invited. On a lucky day, generally
in autumn when the sheep are fat, a sorcerer kills the old ram,
after sprinkling it with milk. Its flesh is eaten; the skeleton,
with a portion of the fat, is burned on a turf altar; and the skin,
with the head and feet, is hung up.

An example of a sacrament of the Egyptian type is furnished by the
Todas, a pastoral people of Southern India, who subsist largely upon
the milk of their buffaloes. Amongst them "the buffalo is to a
certain degree held sacred" and "is treated with great kindness,
even with a degree of adoration, by the people." They never eat the
flesh of the cow buffalo, and as a rule abstain from the flesh of
the male. But to the latter rule there is a single exception. Once a
year all the adult males of the village join in the ceremony of
killing and eating a very young male calf--seemingly under a month
old. They take the animal into the dark recesses of the village
wood, where it is killed with a club made from the sacred tree of
the Todas (the _Millingtonia_). A sacred fire having been made by
the rubbing of sticks, the flesh of the calf is roasted on the
embers of certain trees, and is eaten by the men alone, women being
excluded from the assembly. This is the only occasion on which the
Todas eat buffalo flesh. The Madi or Moru tribe of Central Africa,
whose chief wealth is their cattle, though they also practise
agriculture, appear to kill a lamb sacramentally on certain solemn
occasions. The custom is thus described by Dr. Felkin: "A remarkable
custom is observed at stated times--once a year, I am led to
believe. I have not been able to ascertain what exact meaning is
attached to it. It appears, however, to relieve the people's minds,
for beforehand they evince much sadness, and seem very joyful when
the ceremony is duly accomplished. The following is what takes
place: A large concourse of people of all ages assemble, and sit
down round a circle of stones, which is erected by the side of a
road (really a narrow path). A very choice lamb is then fetched by a
boy, who leads it four times round the assembled people. As it
passes they pluck off little bits of its fleece and place them in
their hair, or on to some other part of their body. The lamb is then
led up to the stones, and there killed by a man belonging to a kind
of priestly order, who takes some of the blood and sprinkles it four
times over the people. He then applies it individually. On the
children he makes a small ring of blood over the lower end of the
breast bone, on women and girls he makes a mark above the breasts,
and the men he touches on each shoulder. He then proceeds to explain
the ceremony, and to exhort the people to show kindness. . . . When
this discourse, which is at times of great length, is over, the
people rise, each places a leaf on or by the circle of stones, and
then they depart with signs of great joy. The lamb's skull is hung
on a tree near the stones, and its flesh is eaten by the poor. This
ceremony is observed on a small scale at other times. If a family is
in any great trouble, through illness or bereavement, their friends
and neighbours come together and a lamb is killed; this is thought
to avert further evil. The same custom prevails at the grave of
departed friends, and also on joyful occasions, such as the return
of a son home after a very prolonged absence." The sorrow thus
manifested by the people at the annual slaughter of the lamb seems
to show that the lamb slain is a sacred or divine animal, whose
death is mourned by his worshippers, just as the death of the sacred
buzzard was mourned by the Californians and the death of the Theban
ram by the Egyptians. The smearing each of the worshippers with the
blood of the lamb is a form of communion with the divinity; the
vehicle of the divine life is applied externally instead of being
taken internally, as when the blood is drunk or the flesh eaten.



2. Processions with Sacred Animals

THE FORM of communion in which the sacred animal is taken from house
to house, that all may enjoy a share of its divine influence, has
been exemplified by the Gilyak custom of promenading the bear
through the village before it is slain. A similar form of communion
with the sacred snake is observed by a Snake tribe in the Punjaub.
Once a year in the month of September the snake is worshipped by all
castes and religions for nine days only. At the end of August the
Mirasans, especially those of the Snake tribe, make a snake of dough
which they paint black and red, and place on a winnowing basket.
This basket they carry round the village, and on entering any house
they say: "God be with you all! May every ill be far! May our
patron's (Gugga's) word thrive!" Then they present the basket with
the snake, saying: "A small cake of flour: a little bit of butter:
if you obey the snake, you and yours shall thrive!" Strictly
speaking, a cake and butter should be given, but it is seldom done.
Every one, however, gives something, generally a handful of dough or
some corn. In houses where there is a new bride or whence a bride
has gone, or where a son has been born, it is usual to give a rupee
and a quarter, or some cloth. Sometimes the bearers of the snake
also sing:


"Give the snake a piece of cloth, and he will send a lively bride!"


When every house has been thus visited, the dough snake is buried
and a small grave is erected over it. Thither during the nine days
of September the women come to worship. They bring a basin of curds,
a small portion of which they offer at the snake's grave, kneeling
on the ground and touching the earth with their foreheads. Then they
go home and divide the rest of the curds among the children. Here
the dough snake is clearly a substitute for a real snake. Indeed, in
districts where snakes abound the worship is offered, not at the
grave of the dough snake, but in the jungles where snakes are known
to be. Besides this yearly worship, performed by all the people, the
members of the Snake tribe worship in the same way every morning
after a new moon. The Snake tribe is not uncommon in the Punjaub.
Members of it will not kill a snake, and they say that its bite does
not hurt them. If they find a dead snake, they put clothes on it and
give it a regular funeral.

Ceremonies closely analogous to this Indian worship of the snake
have survived in Europe into recent times, and doubtless date from a
very primitive paganism. The best-known example is the "hunting of
the wren." By many European peoples--the ancient Greeks and Romans,
the modern Italians, Spaniards, French, Germans, Dutch, Danes,
Swedes, English, and Welsh--the wren has been designated the king,
the little king, the king of birds, the hedge king, and so forth,
and has been reckoned amongst those birds which it is extremely
unlucky to kill. In England it is supposed that if any one kills a
wren or harries its nest, he will infallibly break a bone or meet
with some dreadful misfortune within the year; sometimes it is
thought that the cows will give bloody milk. In Scotland the wren is
called "the Lady of Heaven's hen," and boys say:


  "Malisons, malisons, mair than ten,
   That harry the Ladye of Heaven's hen!"


At Saint Donan, in Brittany, people believe that if children touch
the young wrens in the nest, they will suffer from the fire of St.
Lawrence, that is, from pimples on the face, legs, and so on. In
other parts of France it is thought that if a person kills a wren or
harries its nest, his house will be struck by lightning, or that the
fingers with which he did the deed will shrivel up and drop off, or
at least be maimed, or that his cattle will suffer in their feet.

Notwithstanding such beliefs, the custom of annually killing the
wren has prevailed widely both in this country and in France. In the
Isle of Man down to the eighteenth century the custom was observed
on Christmas Eve, or rather Christmas morning. On the twenty-fourth
of December, towards evening, all the servants got a holiday; they
did not go to bed all night, but rambled about till the bells rang
in all the churches at midnight. When prayers were over, they went
to hunt the wren, and having found one of these birds they killed it
and fastened it to the top of a long pole with its wings extended.
Thus they carried it in procession to every house chanting the
following rhyme:


"We hunted the wren for Robin the Bobbin,
  We hunted the wren for Jack of the Can,
  We hunted the wren for Robin the Bobbin,
  We hunted the wren for every one."


When they had gone from house to house and collected all the money
they could, they laid the wren on a bier and carried it in
procession to the parish churchyard, where they made a grave and
buried it "with the utmost solemnity, singing dirges over her in the
Manks language, which they call her knell; after which Christmas
begins." The burial over, the company outside the churchyard formed
a circle and danced to music.

A writer of the eighteenth century says that in Ireland the wren "is
still hunted and killed by the peasants on Christmas Day, and on the
following (St. Stephen's Day) he is carried about, hung by the leg,
in the centre of two hoops, crossing each other at right angles, and
a procession made in every village, of men, women, and children,
singing an Irish catch, importing him to be the king of all birds."
Down to the present time the "hunting of the wren" still takes place
in parts of Leinster and Connaught. On Christmas Day or St.
Stephen's Day the boys hunt and kill the wren, fasten it in the
middle of a mass of holly and ivy on the top of a broomstick, and on
St. Stephen's Day go about with it from house to house, singing:


"The wren, the wren, the king of all birds,
  St. Stephen's Day was caught in the furze;
  Although he is little, his family's great,
  I pray you, good landlady, give us a treat."


Money or food (bread, butter, eggs, etc.) were given them, upon
which they feasted in the evening.

In the first half of the nineteenth century similar customs were
still observed in various parts of the south of France. Thus at
Carcassone, every year on the first Sunday of December the young
people of the street Saint Jean used to go out of the town armed
with sticks, with which they beat the bushes, looking for wrens. The
first to strike down one of these birds was proclaimed King. Then
they returned to the town in procession, headed by the King, who
carried the wren on a pole. On the evening of the last day of the
year the King and all who had hunted the wren marched through the
streets of the town to the light of torches, with drums beating and
fifes playing in front of them. At the door of every house they
stopped, and one of them wrote with chalk on the door _vive le roi!_
with the number of the year which was about to begin. On the morning
of Twelfth Day the King again marched in procession with great pomp,
wearing a crown and a blue mantle and carrying a sceptre. In front
of him was borne the wren fastened to the top of a pole, which was
adorned with a verdant wreath of olive, of oak, and sometimes of
mistletoe grown on an oak. After hearing high mass in the parish
church of St. Vincent, surrounded by his officers and guards, the
King visited the bishop, the mayor, the magistrates, and the chief
inhabitants, collecting money to defray the expenses of the royal
banquet which took place in the evening and wound up with a dance.

The parallelism between this custom of "hunting the wren" and some
of those which we have considered, especially the Gilyak procession
with the bear, and the Indian one with the snake, seems too close to
allow us to doubt that they all belong to the same circle of ideas.
The worshipful animal is killed with special solemnity once a year;
and before or immediately after death he is promenaded from door to
door, that each of his worshippers may receive a portion of the
divine virtues that are supposed to emanate from the dead or dying
god. Religious processions of this sort must have had a great place
in the ritual of European peoples in prehistoric times, if we may
judge from the numerous traces of them which have survived in
folk-custom. For example, on the last day of the year, or Hogmanay
as it was called, it used to be customary in the Highlands of
Scotland for a man to dress himself up in a cow's hide and thus
attired to go from house to house, attended by young fellows, each
of them armed with a staff, to which a bit of raw hide was tied.
Round every house the hide-clad man used to run thrice _deiseal,_
that is, according to the course of the sun, so as to keep the house
on his right hand; while the others pursued him, beating the hide
with their staves and thereby making a loud noise like the beating
of a drum. In this disorderly procession they also struck the walls
of the house. On being admitted, one of the party, standing within
the threshold, pronounced a blessing on the family in these words:
"May God bless the house and all that belongs to it, cattle, stones,
and timber! In plenty of meat, of bed and body clothes, and health
of men may it ever abound!" Then each of the party singed in the
fire a little bit of the hide which was tied to his staff; and
having done so he applied the singed hide to the nose of every
person and of every domestic animal belonging to the house. This was
imagined to secure them from diseases and other misfortunes,
particularly from witchcraft, throughout the ensuing year. The whole
ceremony was called _calluinn_ because of the great noise made in
beating the hide. It was observed in the Hebrides, including St.
Kilda, down to the second half of the eighteenth century at least,
and it seems to have survived well into the nineteenth century.





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